Parshas Toldos

Shabbos and the Opening of the Wells

Introduction

In this week’s parashah the Torah relates how Yitzchak dug wells and the
shepherds of Gerar quarreled with the shepherds of Yitzchak regarding the
wells. The Ramban (Bereishis 26:20) writes that the Torah relates the
episode of the wells that Yitzchak dug to allude to the Bais HaMikdash.
The first well was called Esek, strife and struggle, as this alludes to
the first Bais HaMikdash that was destroyed by the Babylonians, and the
second well was called sitnah, hatred, as this name alludes to the second
Bais HaMikdash that was destroyed by the Romans. The third well, however,
was called Rechovos, expansion, and this name alludes to the third Bais
HaMikdash that HaShem Himself will build and there will not be any quarrel
or strife involved in the building of the third Bais HaMikdash.
Drinking water and drawing the Divine Spirit

One must wonder, though, why the Torah chose to hint to the building of
the Bais HaMikdash specifically in the section that discusses Yitzchak’s
struggles with the Plishtim. Furthermore, regarding the well that Yaakov
encounters prior to marrying Rachel, the Ramban (Ibid 29:2) writes based
on the Medrash (Bereishis Rabbah 70:8) that the three flocks of sheep
alludes to the three festivals when the Jewish People make the pilgrimage
to the Bais HaMikdash. The flocks drinking the water allude to the drawing
of Ruach HaKodesh, the Holy Spirit that was manifested in the Bais
HaMikdash. There also we must understand why the Torah chose to allude to
the Bais HaMikdash with an apparently mundane episode of sheep drinking
water.

The gates are open on Shabbos and one can enter those gates with
preparation

It is said (Yechezkel 46:1) ko amar HaShem Elokim shaar hechatzer
hapinimis haponeh kadim yihyeh sagur sheishes yimei hamaaseh uvayom
haShabbos yipaseiach uvayom hachodesh yipaseiach, thus said the
Lord/Elokim: “The gate of the inner courtyard that faces eastward shall be
closed during the six days of labor, but on the Shabbos day it shall be
opened, and on the day of the New Moon it shall be opened.” The Sfas Emes
(Toldos 5643) writes that the Mishna (Avos 5:6) states that the mouth of
the well was created on Erev Shabbos. The explanation of this is that
Shabbos is the well and HaShem allows a Jew to prepare for Shabbos prior
to Shabbos. In this way one can connect the days of the week with Shabbos.
Thus, writes the Sfas Emes, according to the manner that one aspires to
receive the Shabbos with joy, HaShem will show him the correct path to
enter into Shabbos.

Shabbos and Yom Tov are times of extra spirituality

The Sfas Emes (Noach 5647) writes further that Shabbos and Yom Tov are the
times when the gates of heaven are opened for an extra infusion of
spirituality and it is at these times that one can ascend to greater
spiritual heights. We can now understand why the Medrash and the Ramban
write that the opening of the wells alludes to the festivals because it
was specifically on the festivals that the Jewish People witnessed in the
Bais HaMikdash the revelation of HaShem in all His glory. This revelation
allowed them to draw from the Ruach HaKodesh, the Holy Spirit.

The Shabbos connection

We have mentioned that on Shabbos one can actually experience the well of
water, which is a metaphor to an in increase in spiritual influence in our
lives. One must recognize that Shabbos is a well of fresh water that can
literally bring the soul back to life. Throughout the week we are engaged
in Torah study and performance of mitzvos. Nonetheless, our study of Torah
and performance of mitzvos on Shabbos is akin to a man in a desert who
discovers an oasis. He may have been drinking water from his canteen but
the oasis is on a different plane. Similarly, Shabbos is on a different
level than the rest of the week, and it is the Holy Shabbos that provides
the spirituality for the rest of the week. Hashem should allow us to
recognize the holiness of Shabbos and to prepare for the Shabbos properly
so we can drink from its spiritual waters.

Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire

Yom Shabbason yom machmadim, on this day of Shabbos, day of delights. The
Baal HaTurim (Bereishis 2:2) writes that it is said vayechal Elokim bayom
hashevii, by the seventh day G-d completed His work. The Targum Yerushalmi
renders the word vayechal to mean vichamad, and He desired. It is for this
reason, writes the Baal HaTurim that we recite in the Shabbos Shemone
Esrei the words chemdas yamim oso karasa, ‘Most coveted of days’ You
called it. It is noteworthy that in addition to Shabbos being the most
coveted of days, HaShem fashioned clothing for Adam and Chava on Friday
and these clothes were referred to as the bigdei chamudos, the precious
garments (Bereishis 27:15 and Rashi Ibid). One reason they were given this
name is because Esav coveted these vestments from Nimrod. Yaakov disguised
himself as Esav by wearing these garments and Yitzchak gave Yaakov the
blessings. It would seem, then, that when one desires blessing, he
actively demonstrates his desire for the blessing. Thus, Shabbos is
referred to as a day of desire, because we desire the blessing that comes
through Shabbos.

Shabbos in Tefillah

Making HaShem’s Name known on earth

Vizichricho malkeinu yispaar bashamayim mimaala vial haaretz mitachas, and
may Your remembrance, Our King, be glorified in the heaven above and upon
the earth below. The Medrash (Bereishis Rabbah 59:8) states that Avraham
told Eliezer that initially HaShem was only the G-d of the heavens as His
Name was not yet known amongst the people. Now, however, Avraham had made
HaShem’s Name known amongst people, so HaShem had become the G-d of the
heaven and the earth. In a similar vein, we declare here that HaShem’s
Name and remembrance should be known in the heavens and in the earth. One
must talk to people about HaShem and His wonders so that His Name will be
known throughout the land.

Shabbos Story

Kosher for now, kosher for eternity

Rabbi Mordechai Kamenetzky writes: This past summer 30,000 Boy Scouts
joined together in Virginia for a national Boy Scout Jamboree. Among the
myriad groups of scouts who attend this event that occurs every four years
are many Jewish Scouts as well. Mike Paretsky, a Vice Chairman of the GNYC
Jewish Committee on scouting, was the kosher food liaison to the jamboree.
Special food was ordered from O’Fishel caterers of Baltimore, so that the
Jewish scouts would be able to nourish their bodies as well.
One of the scoutmasters, a Jewish man, caught a glimpse of the kosher
offerings. He had never eaten a kosher meal in his life, yet when he saw
the special meals, something stirred. He and his troops were being served
pork-this and bacon-that for breakfast, lunch and supper, and all of a
sudden this man decided he was sick of the monotonous treif stuff. He
wanted to eat kosher. Scoutmaster Paretsky gladly let him partake in a
meal, but that was not enough for the fellow. The man decided to keep
kosher during the entire jamboree!

Mr. Paretsky agreed to accommodate the neophyte kosherphile, but a skeptic
approached him. “Mike,” he said, “why are you wasting your kosher food on
this fellow? He is not going to eat kosher after this is over, and he
observes absolutely nothing! Why waste the food on him?”

Mike answered with an amazing story of the Chofetz Chaim. When Russian
soldiers entered the town of Radin, Jewish townsfolk prepared kosher meals
for the Jewish soldiers in the Czar’s army. Soon their acts of charity
seemed to fly in their face as they saw the soldiers devour the food and
then stand on line to receive the forbidden Russian rations.
When they complained to the Chofetz Chaim and threatened to stop preparing
kosher food, he reflected with an insight that must be passed on to
generations.

“Every mitzvah that a Jew does, every good deed and every bit of kosher
that he eats is not a fleeting act. It is an eternity. No matter what
precedes or ensues, we must cherish each proper action of a Jew.”
[Reprinted with permission from Torah.org]

Shabbos in Navi
Shmuel I Chapter 18

On Shabbos we are satisfied with our portion

In this chapter we learn of Dovid becoming successful and popular amongst
the Jewish People, and Shaul becoming intimidated by Dovid. Shaul then
decided that he would not kill Dovid directly. Rather, Shaul would have
Dovid wage war with the Plishtim and Dovid would be killed by the
Plishtim. Shaul had his servants tell Dovid that in lieu of a dowry, Dovid
would have to kill one hundred Plishtim and then Dovid could have the hand
of Shaul’s daughter in marriage. Dovid and his men proceeded to kill two
hundred Plishtim and Shaul gave Dovid his daughter Michal as a wife. The
episodes involving Shaul and Dovid are a lesson for all of us. One has to
be satisfied with the portion in life that HaShem has given him and not be
jealous of other people’s accomplishments. Shabbos is a time when we are
all equal in our portion, as the entire day of Shabbos is a gift from
HaShem. Thus, we should focus on being satisfied with what we have, as we
say in the Shabbos Shemone Esrei sabeinu mituvecho visamcheinu bishuasecho
vitaheir libeinu liovdecho biemes, satisfy us from Your goodness and
gladden our souls with Your salvation, and purify our hearts to serve You
sincerely. Once we are satisfied with our portion we will be able to help
others to become satisfied with their portion.

Shabbos in Agadah

Shabbos is a field of holiness

It is said (Shir HaShirim 7:12) lecho dodi neitzei hasadeh, come, My
beloved, let us go to the fields. The Pinei Menachem writes that the
Arizal explains this verse to mean that on Shabbos, the wilderness is
transformed into a field. A wilderness is an ownerless area. The Zohar
states that there are fields and there are fields. There is a field that
all the blessings and holiness resides within that field, as it is said
(Bereishis 27:27) kireiach hasadeh asher beiracho HaShem, like the
fragrance of a field which HaShem has blessed. This field is the field of
Shabbos and the field of the Bais HaMikdash.

Shabbos in Halacha

Summary

One who removed a pot from the blech prior to Shabbos and intended on
returning it and forgot to do so is allowed to return it on Shabbos, as
long as the food was completely cooked and is still warm.

One who removed a pot from the blech on Shabbos and set it down or
intended not to return the pot, bidieved he is allowed to return the pot
to the blech if it is completely cooked and still warm. In a situation of
great necessity, this would be allowed even if it was set down and one
intended not to return it.

If the fire under the pot of fully cooked food was extinguished, one can
transfer the pot to a different blech while it is warm.

If one removed the wrong pot from the blech, he will be allowed to return
it, even if he set it down and intended not to return it, provided that
the food is fully cooked and is still warm.